A Form of Wholesome Words, Sermon 3
SER. IIIforeign
2 TIMOTHY 1.13, 14.
Hold fast the form of ſound words, which thou haſt heard of me, in faith and love which is in Chriſt Jeſus.
That good thing which was committed to thee, keep, by the holy Ghoſt which dwelleth in us.
WEe obſerved out of theſe words, one main point, viz. It is a matter of high concernment for all to have, and to keep cautiouſly, as a ſacred depoſitum, as a rich treaſure, a form of ſound and wholſome words in Divine, and fundamentall truths eſpecially. We have diſpatched the explication, and confirmation, and application. There remaines nothing now, but that which I promiſed to diſcharge; viz. to acquaint you according to this rule, and my preſent ſcope, (it being my purpoſe to enter on a form of ſound and wholſome words, even to comprehend the whole body of Divinity, at leaſt the ſubſtantiall and maine truths, that are neceſſary to be known and beleeved to ſalvation: but) before I enter into any particulars, which will be ſeverall and many, I will give you at firſt a proſpect of all▪ a generall delineation of the whole compaſſe and courſe, which if God permit life, and liberty, I intend to go through: I was at a ſtay a long while with my ſelf whether I ſhould do it or no, their ſeeming no beauty or profitableneſſe in a meer beholding of a bare Skeleton, a naked anatomy of the ſumme of Religion: But I conſider with my ſelfe that we ſpend many houres, houres after houres, week after week here in Gods houſe, and if we do ſpend this houre in this way, it will be opere pretium worth the while,Premiſe. as I conceive for many reſpects which I will not now enter into but leave to the conſideration of others, and therefore as I promiſed to doe it,Generalls ſo I now intend it. I will only premiſe thoſe two things.
1. I do not undertake,Nothing. nor you muſt not expect that I ſhould preſume to deliver any thing that will be abſolutely perfect, Perfect.or that I will warrant perfect;For matter. there being many done in this nature of this kind already; and the Church of God having aboundance of help and furtherance this way; & quot capita, tot ſententiae, ſo many men, ſo many minds, and ſo many formes:
There be ſome different rankes of men, their being ſome leading men, and ſome followers: As in a flock there is a Ramme, or a Weather, that is as it were a leader among the reſt: ſome are leading, and ſome are following men; and there is ſcarce any man that hath any parts, (though not to be a leader, yet not to be a follower: a meer follower) but will digeſt his owne forme, and caſt it in his owne mould, and go his owne way: but I conceive there is no offence in regard of the thing, for any or every one to contribute what he hath in him to the publike good; and uſe his owne courſe, according to his proportion, though there may be difference in the forms, and particulars, where there is a conſentaneous agreement in the ſubſtance and maine: this I premiſe in generall.
2. But more particularly conſerning that forme I intend now to ſpeak of,Or Method. I ſhall deſire to acquaint you thus much.
1. It is a frame that I digeſted many years agoe. The truth is, when I firſt entred on the ſervice of God in the courſe of the Miniſtery, it was one of the firſt things that I did bethink my ſelf on, ſuch a frame: and had digeſted and ordered for ſubſtance according to that, which I intend now to preſent, I thought to have undertaken it from time to time, but ſome paſſages of Gods Providence hindered me. And my intention was then, and is now to propound it,But in away. Prudentially. not in a way of artificiall method accurately; but rather in a prudentiall way, ſuch as may be more beneficiall for uſe, though not ſo accurate for art: For I conſider with my ſelfe, that the greateſt part of men whom I have to deale withall in the tractation of it, are vulgar people, which are not ſuch as are capable of a moſt accurate form: nor cannot diſcern of it, neither wil it ſuit with them: For this is the difference between an artifitiall method, and a prudentiall method; between a method of art, and a method of prudence, as the Maſters of Logick ſpeak in this caſe.
An artificiall method propounds all homogenialls, nothing but that which is directly belonging to that art, or Doctrine that is delivered, and that intrinſecally and ſubſtantially to make it up: it propounds nothing but ſuch; admits of no hetterogenialls, nothing but that which is within the compaſſe of that doctrine: it cuts of all others, and withall keeps a down right order, a down right method, handling the moſt generall things firſt, and the moſt ſpeciall things after, by a ſtraight line, cutting (as it were) by a threed. Now this I ſee might not altogether be ſo profitable, and ſo uſefull (at leaſt) for ordinary people, who are not capable of it, not being able to judge of hetterogenialls and homogenialls, neither knowing indeed what is form, or what not. And therefore I chooſe rather to goe in a prudentiall way: for I will not decline many hetterogenialls, though I will not mention many, (becauſe for mine owne part I do not think, that they belong ſo properly to Divinity or Theology in a rigged conſideration) but ſuch as are uſefull for Chriſtians to know (though they bee not ſo artificiall) and onelyonly thoſe, though I ſay they make not ſo much for method and art, for I have not ſuch a deſire to keep ſo curiouſly to a perfect method; all that I ſhall aime at▪ is, to propound things both for the ſubſtance of them, in the particulars contained under them; and for the method of the things, in ſuch a uſefull way as Chriſtian prudence ſhall acknowledge to be ſo, and ſuch as may be profitable for the Church of God.
2. I ſhall adde but another thing, which I deſire to give an account of; I ſhall propound it in ſuch a way, as may be accommodable to all thoſe ſeverall rankes, or formes, whether of teachers, or learners: that I mentioned before, ſo that it may be either briefly contracted into a narrow compaſſe for children and beginners, who have but narrow capacities: or a little larger for young men: or more fully and compleatly for Fathers: as occaſion ſhall ſerve: I ſhall goe in a middle methodicall way; in ſuch a way, as may beſt agree to any of theſe formes.
3. Laſtly, this is all I will ſay concerning it, and all that I will premiſe concerning it, (though I can ſay no great matter) to recommend the form that I ſhall propound; and have no intention nor thought to preſſe it on any man, but let every man doe according to the nature of their apprehenſion in the degree of their education wherein they have been nourtered, and to which they have beene brought up already. I will only give this generall rule,Any forme is Tolerable, though Indifferent. any forme is better than no forme: any tolerable forme, though indifferent, or defective in ſome materials, and in a methodicall way, yet if it keepe cloſe to any tolerable forme, it is better than no forme, and it may ſerve him in many things uſefully, though not altogether ſo well as if it were better:this is Different. This I will ſay concerning my owne in humility, that whoſoever conſiders it with judgement, ſhall finde thus much,Comprehenſive. that it is more comprehenſive (as far as I know) than ever any yet that hath beene preſented; though I have ſeene and peruſed a great many, and that of the beſt note and worth that as yet the Church of God hath extent: and I conceive, if they doe view, and conſider, and take meaſure of the compaſſe of it, will finde that it containes more than any. I will inſtance only in one obſervation that may give ſome light to this: I have alwayes apprehended that it is a very good way (though it bee ſomewhat defective among the Proteſtant Writers, who have not comprehended divers of thoſe things of the Schoolmen that were great ſearchers in Divinity, however their faults and failings were, and however they were in the blindeſt and darkeſt times; and therefore I have nothing to ſay for the magnifying or juſtifying of them: yet I deſire to goe in a middle temper, which may not only comprehend thoſe things which ordinarily we know, but take in likewiſe thoſe things of the Schooles, (Scholaſticall things which are of uſe) which I ſay I have ever apprehended would be a very good way, and of very much uſe and purpoſe: Now you ſhall finde that all the doctrines belonging either to ſpeculative Divinity, and to ſearching Divinity in the Schooles, or elſe to practiſe Divinity; I ſay you ſhall finde more of them as I conceive in this platform, that I ſhall now ſuggeſt, than in any that I yet ſaw: to which premiſing only one thing more, I ſhall come. I premiſe therefore, and I hope that no man will expect or thinke that I preſume I ſhall proſecute it, but only I deſire to diſcharge my duty according to that meaſure of ſtrength and life that the Lord ſhall vouchſafe me: which makes me doe that I now intend, viz. to give you a briefe delineation of all. But I deſire you not to expect that this can bee done with any mixture of pleaſure,Not pleaſant, or that it will be over eaſie or over facile to apprehend; only I ſhall now run briefly thorow the whole: as if a man ſhould preſent you with the Scelleton or body of a man, without either skin or fleſh, there is no beauty or pleaſantneſſe in ſuch a ſight, yet there are all the ſubſtantials whereof the body is made, there are the bones that are the very upholders of the fabricke of the body: or as it was in the caſe of Ezekiels viſion, when he was carried into a field, where there was nothing but dry bones, there was no beauty in that ſight: but the beauty was afterward, when thoſe bones began to ſtir and move, and came every one to their place, and did cloſe up with the fleſh, and the ſpirit of life came on them, then it was a beautifull ſight. So now here, in the meere naked demonſtration of the thing, you muſt not looke (neither indeed is it propounded with that apprehenſion) that it ſhould be very delightfull, or that there ſhould be any thing in it to move that way: but rather meerly for the profit of it: becauſe it may be a good guide for the comprehending, and going on with through all. As if a man be in a journey, and hath his compaſſe with him, by which he may know where he is; it is but only for profit, and therefore I hope men will beare with that, diſpenſe with the other, viz. pleaſantneſſe: though it ſeeme but rough to propound meerly naked bones, without any beauty or comelineſſe.
Now briefly to preſent the frame that I am to goe through. I told you that long agoe I made the frame, and then I intended to make the frame ſo, to order it ſo, as to bring it within the compaſſe of fifty two heads, that is one for every Lords day in the yeare: or if a man would make briefer diſpatch of it, hee might take two or foure heads at a time, and ſo goe through the whole in leſſe time. I ſhall propound it the ſame way.
There be but two things by which I ſhall make the diviſion of the modell or frame.
Frontiſpice.1. There is firſt of all a frontiſpice, or porch: and,
Secondly, there is the fabricke it ſelfe, the whole pile and edifice.
There be foure things which I deſire to propound in the very porch and frontiſpice, in the entrance into all the matters of Religion, and things to be knowne; becauſe they are of generall importance and uſe, as being the very firſt and moſt ſenſible inquiries that will bee made in the entry into this profeſſion. The two former of them lay downe to us the marke that we ſhould aime at: The two latter, the line or rule by which we muſt levell at that marke.
Happineſſe.1. The firſt inquiry will be concerning happineſſe, which is the very end and ſcope to which all that we are taught in the matters of Divinity, even all the whole ſcope of Divinity tends: that whereas there be ſeverall arts and vocations in the world▪ for the maintenance of this temporall life; Divinity is that art which directs us in the way to get and attaine eternall life, and to the true happineſſe of a man: all the lines of Divinity meet in that center, and nothing is taught but for that: and therefore this will be the firſt inquiry, wherein the true happineſſe of a man lyes: And to omit the particulars that will be in that, the reſolution and upſhot of that inquiry will come to this, (which will draw in the ſecond) that
2. However mens thoughts wander about their happineſſe, yet all the world cannot effect it; neither the quinteſſence of any, nor the concurrence of all theſe worldly things, can make a man a happy man: the only happineſſe that is true and reall, is only in our conjunction with God: which is attainable only by our knowing, worſhipping, and ſerving of God according to the true religion; which is the upſhot of this firſt inquirie, and leads to the ſecond generall thing in the porch
And that is the true Religion: True Religion.the firſt inquirie is of the true happineſſe, the ſecond is of the true religion. But now there be many Religions in the world, I will briefly name them.
There is the heathen religion, which doth not acknowledge the true God, but worſhip a falſe god. There is the Iewiſh religion, which acknowledgeth the true God, (and therefore differs from the heathen) but doth not acknowledge him in Chriſt. There is the Mahumetane religion, which acknowledgeth the true God, and acknowledgeth Chriſt too, but doth not acknowledge Chriſt as the Meſſias and Saviour, but ſubordinate to their Mahumet, and therefore falſe in that. And laſtly, there is the Chriſtian Religion; and ſo the upſhot of all, is, there is no other religion true, but the Chriſtian religion which is profeſſed in the true Church of God:
3. And that leads mee to the third thing in the inquiry. The firſt was, wherein lyeth true happineſſe; the next, what is the true religion which will lead to this happineſſe; and becauſe that is ſaid to be in the Church of God, therefore the next inquiry will be, which is the true Church of God. True Church.There be many pretenders to the true Church, there is a Greeke Church, a great and large Church, that profeſſeth the doctrine of Chriſt: there is the Romane Church, that profeſſeth Chriſt: there be many other by-ſlips of Chriſtians, as Anabaptiſts, Separatiſts, and all kindes of ſects and ſchiſmes, which all profeſſe Chriſt. But it is none of theſe, not the Greeke Church, nor the Romane Church, nor any other ſect; but there is a Church of the Proteſtants, conſiſting of Lutherans and Calviniſts, and this will bee the upſhot of the inquiry, that the Church of God which are either Lutherans or Calviniſts, (though different in ſome opinions, yet) both of them are within the compaſſe of that which is to bee acknowledged the true Church of God: and the iſſue of this inquiry will be, How wee may underſtand and come to deſcerne which is the true Church: and the anſwer is, by their adherence to the Scriptures:
4. Which is the fourth head in the inquirie. After the inquiry of the true happineſſe, wherein it lyeth; of the true Religion that will lead us to that happineſſe; of the true Church wherein we ſhall finde that Religion: we muſt inquire of that which muſt be the rule of all, which is the Word of God, the Scriptures,Scriptures. that ſhall be the fourth.
Theſe are ſuch generall, and ſuch ſenſible inquiries, that I did thinke good in a prudentiall way, as I ſaid, to place them in the frontiſpice. The two former ſhew the marke wee muſt ayme at, viz. the true happineſſe, and the true religion. The two latter ſhew the line by which we ſhould levell, viz. the Churches ſteps in ſome meaſure, but abſolutely the oracles of the Scripture, the Word of God, which muſt be the meaſure of all things which are to be done or knowne in the whole compaſſe of Divinity.
2. To come now from the frontiſpice and porch, to the building it ſelfe, Edifice.to the fabricke of the whole body of Divinity, I ſhall only preſent it in the nature of a building, becauſe I have mentioned the metaphor▪ yet I vvill not keepe cloſe to it, becauſe I vvill not ſpend time to be curious in vvords.
The building I ſhall preſent, conſiſts of two ſtories, and no more; and in either of thoſe two ſtories, two roomes. I vvill mention no more.
In the firſt ſtory briefly I ſhall comprehend all the things that are to be knowne and beleeved in the courſe of Divinity.
In the ſecond ſtory all things that are to be done and practiſed.
For all things in Divinity are either matters of faith, or matters of life. This is the generall therefore of the two ſtories. Matters of faith being as it vvere the loweſt ſtory, and matters of life being the ſuperſtructure on it: and either of theſe have two ſeverall roomes.
Things to be knowne and beleevedThere be generall things to be knowne and beleeved concerning
God, and
Man.
And there be ſome things more particular in regard of ſome particular relations; and ſo likewiſe there be in the other.
Concerning God.But firſt for the former; things to be known and be learned by a Chriſtian concerning God and man:
I propound them either
More generall, or,
More ſpeciall, according to ſome ſpeciall relations.
In the generall, firſt concerning God: there be two things vvhichwhich I ſhall propound, and either of them vvill have a double title, upon which I will make the ſecond foure, for foure were in the porch.
Concerning the nature of God, and thereon two heads or titles.His nature,
1. All thoſe things that are to bee knowne concerning the unity of the eſſence, Unity of eſſence,that is the one God, and his glorious attributes.
2. And all thoſe things that are to be known concerning the Trinity of the perſons, Trinity of perſons.in that unſpeakable myſtery of the glorious Trinity.
2. And in the ſecond place, beſides the nature of God, there are to bee conſidered the workes of God: Works of God,in which I ſhall propound both the kinds and the ſpecies of the operations of God,Kindes and ſpecies of them and the ſpeciall objects or effects of thoſe operations.
The ſpecies or kindes of the workes of God that are to be knowne by a Chriſtian, for the comprehenſion of what is neceſſary to bee knowne in Divinity, and taught by a Miniſter, may be expreſſed thus.
There be two great vvorkes: his workes of
Creation, Creation.and of
Providence.Providence.
And there is the principall objects or effects of thoſe operations,Objects of them. take them which way you will.
There is in generall,Reaſonable creature. the reaſonable creature vvhichwhich is capable of happineſſe, and vvhichwhich is to be guided by a rule to the attaining of happineſſe. And there is the animall.
And ſo there will be two titles concerning Angels, both
Good, Angels, Good, Bad.and
Bad.
Man.And concerning Man; wherein the principall thing will bee to ſpeake ſome thing of thoſe things that are of generall neceſſity in Divinity, the moſt neceſſary of all others, viz. the immortality of the ſoule, Immortality of ſoule, Conſcience.and the Conſcience of man, which is as a judge, and to which a man muſt give account of all he doth.
Having laid this concerning God, his nature, and his vvorkes of creation and providence, and the ſpeciall objects of thoſe workes, Angels and Men, vve vvill come to follow all the reſt concerning man: for Divinity is the rule of guiding man to his happineſſe, and therefore we muſt goe along vvith it.
Concerning man, there are two things that are fundamentally to be conſidered or premiſed: And two things formally to be conſidered.
Things fundamentally premiſed.There be two things fundamentally to bee premiſed.
Firſt, (which vvill bee the next head) concerning the covenant betweene God and man;Covenant. and the ſeales of this covenant in a general way,Seales of them though there be a particular place for the particular: for this vvill be the foundation of all that I can give towards happineſſe for the attaining of it; it depends upon the covenant made by God vvith man: and ſo that vvill be the firſt fundamentall thing, the covenant made betweene God and man.
The ſecond vvill be the law that God impoſeth on man, to regulate him in his courſe,Law. with all the ſanctions of promiſes and threatnings.Sanctions.
And then there bee two things formally to be conſidered,Things formally conſidered. (this being fundamentally premiſed) vvhichwhich vvill make up foure heads more.
Formally there are to be conſidered the principles of humane actions, Principles of human actions.vvhichwhich actions are the vvay and ſteps to eternall life.
Now there be two principles very conſiderable.
The one vvithout us, and from God, viz.Grace of God· the grace of God; and here vve ſhall ſee how far that is neceſſary, and the nature of it; but I vvill not enter into particulars, but onelyonly now point out things.
And then there is another principle of action, and that is vvithin us, viz. our owne free will, Our free will.and there vve ſhall ſee how much vve have of that, and the nature of it, and of all humane actions and habits in a generality. Theſe are the principles of action, grace and free will: the nature of vvhichwhich, and the truth of vvhichwhich are to bee cleared in the application of theſe heads. Theſe are the principles and the roots.
The fruits that grow from theſe,But then the fruits that grow from theſe, are,
On the one ſide, on the better hand, vvhen mens vvills are aſſiſted by grace,Good workes. good workes; vvhere vve vvill take a briefe conſideration of vertues too, which are the root of good works, the habits and diſpoſitions.
Sins, or evill workes.And ſecondly, ſinnes, or evill workes, vvith all the penalty and puniſhments that belong to them, vvhere alſo concerning vices, to vvhichwhich vve are inclineable.
Theſe are the things that are generally to be knowne and beleeved concerning God and man.
There bee ſome things in particular, and I ſhall be very briefe in them.
Things particularly to be knowne concerning God and man,The things that are particularly to bee knowne concerning GOD and Man, are either,
1. In regard firſt of all of the different ſtates and conditions of men, that they either are, or have, or ſhall be in.
2. In regard ſecondly of the acts of God in perfecting mans ſalvation.
In regard of the different ſtates of men,1. In regard of the different ſtates or conditions of man firſt.
Now they may be different two wayes; all that I ſhall ſpeake of them ſhall bee this.
They may be either
Subſtantially different, or,
Circumſtantially different.
The two former eſtates differ in the covenant, the covenant is not the ſame.
The latter two agree in the ſubſtance of the covenant, Subſtantially different.but differ only in the forme of adminiſtration: and ſo theſe will bee the foure heads.
1. The ſtate of innocency by creation,State of innocency. with the firſt covenant of the law and workes, which would then bring us to heaven.
2. And the ſtate of the fall, Of the fall.where we conſider the covenant of grace.
Theſe are ſubſtantially different in the ſubſtance of the covenant.Circumſtantially different, But the two other ſtates are but circumſtantially different, differing in the adminiſtration of the covenant, yet all belonging to the ſtate of grace.
The adminiſtration under the Old Teſtament.State of grace, Under the old Teſtament, Under the new.
And the adminiſtration under the New Teſtament.
But then beſides the divers ſtates of man, the ſecond things to bee knowne and beleeved in this particular, are the ſeverall acts of God, Severall acts of God. Perfecting our ſalvation.(give me leave to make uſe of words, becauſe I have not ſo fit at hand) thoſe degrees by which God,
Doth adduce a man to the ſtate of grace, and having done ſo,From the ſtate of ſin to grace by acts by which he
Doth afterwards perduce a man from the ſtate of grace to glory.
And in either of theſe there be two heads, or titles, which make up foure more, whereof there are
Fundamentall: by purpoſe.Two fundamentall things, which are the roots and foundation of all.
PredeſtinationFirſt of all Gods eternall predeſtination and reprobation, Reprobation,and thoſe things that belong to it.
The ſecond fundamentall thing is the worke of redemption by Chriſt:Redemption. where will be touched the incarnation, and all things that belong to that.
Theſe are the fundamentall things towards the bringing of us to the ſtate of grace: there muſt be a purpoſe in God to bring us to it, and a price:By purchaſe, and ſo our two heads are election and redemption.
Formall,But then there be two things in which it formally conſiſts, as the means wherby it is brought about.
Vocation effectuall.Firſt, the act of vocation: by which God calls a man, and ſettles a man in the ſtate of grace.
Iuſtification actuall,The ſecond is juſtification, which is the very formality of the ſtate of grace, in that league betweene God and man, when he cals him home to himſelfe.
And theſe are the degrees by which we are brought to the ſtate of grace; but being there,
There be other degrees, by which God doth carry us to the perfection of grace, From grace to gloryas well as to the ſtate of grace: as,
Partly in the continuation of the grace of God, Incoate.which continuation is in two heads.
Firſt, the worke of ſanctification, Sanctification priviledges.wherein I ſhall comprehend all the privileges of a Chriſtian, that beleeve in God and Chriſt.
And ſecondly, the worke of gubernation: Gubernation exerciſes.as the ſpirituall ſanctification, ſo the temporall gubernation: wherein I will comprehend all the exerciſes of a Chriſtian (not only all his privileges, but) how God leads him in a way of exerciſe; and although it vary from the ordinary courſe of Divinity, yet I conceive that it is very neceſſary to be conſidered. Now theſe doe continue the worke of grace.
2. But then for the conſummation, Conſummate.there are two more: God continually ſanctifies, and continually governes, and manages a man, by his regiment, and the rule of his providence over his ſervants in an excellent way all our life. But then I ſay there be two other degrees that give the conſummation; which make up the other foure heads.
Firſt of all, the reſurrection: Reſurrection.and therein I ſhall take along the laſt judgement, Iudgement.for there is ſome difference, but not ſo much but they might goe together.
Secondly, the excellent ſtate of glorification;Glorification. that ſuperexcellent ſtate of glory: wherein I ſhall comprehend the contrary ſtate of the damned. CondemnationThis is the laſt and higheſt degree.
Theſe are briefly the heads of thoſe things that are to be knowne and beleeved.
There are twelve in generall to bee knowne and beleeved concerning God and man.
And twelve in particular according to the ſeverall ſtates of man, and acts of God.
Now then the other things that follow, are things to be done and practiſed in matters of life: Life, to be done and practiſed.and ſo there will be comprehended under this ſtory (as under the firſt) two roomes.
There will be duties to be performed firſt.
And ſecond, I will adde ſome helpes that are to be uſed for the performance of thoſe duties.
And ſo I ſhall comprehend all the practicall part of Divinity, adjoyning helpe to performe duties; whereby I ſhall give a more large form (as I ſaid firſt) then as yet we have had, for ought I know.
Duties to be performed, by the ſtrength of grace.The duties to be performed, are either more generall, and of a generall nature:
Or more particular, according to our particular ſtates and conditions, or relations of men: as you ſhall ſee.Generall,
In thoſe generall duties I will do thus; I may comprehend all duties under the name of gracious vertues, for ſo it will bee more briefe; wherefore I will ſo doe.Primary and predominant in duties to God and man.
There be the primary and predominant vertues; and thoſe I will begin withall: as,
Firſt, vertues Theologicall, ſuch as doe order, and ſet the ſpirits and heart aright,Vertues Theologicall, in a right frame towards God.
And ſecond, vertues Philadelphicall;Philadelphicall, ſuch as order aright our carriage and deportment towards man, our brethren; and theſe comprehend the ſumme of duty in both the Tables of the Law.
But then I ſhall adde two more,Secondary and concomitant vertues, as ſecondary and acceſſories to thoſe principles.
There be,
1. Vertues, Cardinall,which the Schooles call cardinall vertues, as prudēnce, juſtice, temperance, fortitude, and courage: which as they make uſe of, ſo we might make uſe of them alſo, as being very conſiderable in the way of a Chriſtian, I ſay, cardinall vertues.
And there be,
2. Circumſtantiall vertues:Circumſtantiall. as ſuppoſe (to give a taſt that you may underſtand) thoſe concomitant vertues which are not ſo much the particular ſpecies of vertues themſelves; as companions to all vertues, and muſt goe along with them: as ſuppoſe now ſyncerity, and humility, and zeal, and conſtancy, which are generall and neceſſary qualifications to accompany and attend all other.
So that now there be Theologicall and Philadelphicall vertues, to order our carriage towards God and man: And Cardinall and Circumſtantiall vertues, preſcribing the manner of the former carriage.
This in the generall.
Speciall. Regulating our lives in theBut ſecondly, there be ſome more ſpeciall and particular.
In regard firſt, of the ſeverall parts and conditions.
And ſecondly in reſpect of the ſeverall ſtates and relations in which a Chriſtian lives.
Now there will bee required vertues more ſpeciall for the managing of us in the way of duty in both theſe.
Parts,1. Vertues in regard of the parts of a mans life, they muſt be brought to the true rule of vertue, in the government of a mans life.
Heart, Affections, Words, Actions.Firſt, vertues to rule the heart and affections.
Secondly, vertues regulating a mans words and actions.
Wee muſt ſeeke how to governe theſe in a way of duty and vertue.
Conditions, in reſpect ofBut then againe for our ſeverall conditions; I ſhall name two more, which will comprehend all that I deſire.
Sex, Age,Firſt, vertues to regulate every age and ſex: the particulars are, men and women, young and old, every ſex and age.
Eſtate, Condition.Secondly, vertues for the ordering of every ſtate and condition; rich or poore, learned or unlearned: and in proportion to order us in every ſeverall ſtate and condition, in affliction and proſperitie.
And theſe are the ſecond branch of the firſt of thoſe ſpecials that are recommended: two ſpeciall vertues required in reſpect of our ſeverall conditions, as there were two before in reſpect of our ſeverall parts.
But now in regard of our ſeverall ſtates and relations, in which men are,States and relations, there be foure more.
The firſt two of which are to order us in a more private way.More private,
The ſecond two to regulate us in a more publique way.
As wee are ſingle perſons, In a ſingle and ſolitary life. Vertuess Ethicall,living in a ſolitary life, there are morall ethicall vertues, which muſt order our converſation ſuitable to the rule of dutie.
And then as we are publique perſons in a family; theſe are oeconomicall vertues, More publique in a family. Oeconomicall.to order families in the particular relations thereof, husband, wife, parents, children, maſters, ſervants, gueſts, and hoaſts: There be ethicall vertues, and oeconomicall vertues, for the ordering of a more private way.
And when we come more publique,In a greater community, to bee parts of a greater community, there muſt bee vertues for that.
Now there may bee a double community which we may live in, and in which we ſhould have vertues to carry our ſelves as we ought to doe in ſuch places.
There is a community Eccleſiaſticall, Eccleſiaſticall,a Church ſociety and body.
And there is a community Politicall, Politicall.and Civill; and there are ſuitable vertues required, to carry our ſelves as members of theſe bodies either Eccleſiaſticall or Politicall.
There remaines now only the ſecond branch of things to be done and practiſed,Helps to be uſed in viz. the helpes.
We have gone through the duties generall and particular: I ſhall in a word recommend in the laſt place thoſe things that I comprehended under the name of helps to the performance of duty.
And they are either,
Univerſall converſation.More generall and publique: or,
More particular and private.
Publique meanes,The more publique helpes are the due and conſcientious uſe of the ordinances of God appointed: as,
Hearing the word▪ Receiving the Sacrament. Times,Firſt, hearing of the word.
And ſecond, receiving of the ſacrament: And the due obſervation of times inſtituted by God, and conſtituted by him.
Sabbath,Firſt, the obſervation of the Lords day, in its continuall courſe.
Faſting,Secondly, of Faſts in a Chriſtian way.
Theſe are the more publique helpes; and yet there may be ſome relation to privateneſſe in theſe.
Private,But now more privately as a mans face is towards God: or,
As a mans face is towards the world; there are helpes for thoſe duties.
As we muſt labour to converſe with God, or as we muſt converſe with men;towards God. which way ſoever we turne our faces, there may be, and are helps for the ordering of our life in both. Now the helpe in private,Contemplative, in regard of a mans converſe with God, are,
Firſt,Reading, Meditation. diligent reading and meditation upon the Word of God, and divine truths.
Secondly, another part of our communion with God,Prayer, is the continuall exerciſe of prayer and thankſgiving.Thankſgiving.
Then as wee ſtand in relation towards the world, and are converſant in the world,Towards man, there be two other helpes.
Firſt,Active, the conſcientious uſe and improvement of the communion of Saints.Communion of Saints.
Second, our fidelity and conſcientious cariage in our particular vocations;Particular vocation, where there will be many other things.
But in all thoſe the maine will be, how all theſe may be done, that they may be moſt uſefull, in the advancing of a moſt chriſtian courſe in the uſe of the Word and Sacrament, and Sabbaths, and faſtings, and reading, and meditation, and prayer, and thankſgiving, and the communion of Saints, and the conſcientiouſneſſe in a mans vocation: I ſay, how wee may doe all theſe, ſo as they may be moſt uſefull to further us in the way of duty.
Theſe are the more generall helps.
There are ſome more particular, according to the particular caſes of men: I will propound but foure maine caſes,Particular condition, to which I will reduce all the reſt.
Firſt, ſome things to helpe a man in the ingreſſe into the way of Religion. I am faine to make a word or two (for memories ſake.)
Secondly, in the aggreſſe.
Thirdly, in the congreſſe.
Fourthly, in the progreſſe.
You ſhall ſee more plainly what I meane by and by.
In the ingreſſe,There be helpes to bring a man that is not yet in a way of godlineſſe, to come into it. Wherein the principall thing will be, the due examination of what is the right way, and a mans owne eſtate, Examination, Reſolution.whether he be in that way or no: and that being made cleare, we muſt conſider the helps that will put a man on to reſolve on the entry into that way, and to uſe the helpes that may ſet him upon it to enter it: which is the ingreſſe or entrance.
Aggreſſe.Secondly, in the aggreſſe, or ſetting upon a Chriſtian courſe, there will come in helpes and directions how to lead a holy life, Holy life. Death.and dye a holy death; how to order a mans time, and mannage his dayes and houres in Chriſtian and holy courſes, ſo that he may both in life and death, carry himſelfe as becomes a Chriſtian, and be in ſuch a ſtate as a Chriſtian may be: that is for the aggreſſe or ſetting upon the worke.
Congreſſe,Then thirdly, in the congreſſe, wherein is to be treated of our ſpirituall warfare: helps to direct us to carry our ſelves in time of diſtreſſe of conſcience, and in matter of Satans temptations, Spirituall warfare.which every Chriſtian more or leſſe will have, and meet withall.
Laſtly, in the progreſſe, helpe for perſeverance, Progreſſe, Perſeverance.how to hold out in daily proficiency, and perpetuall perſeverance to the end.
Theſe are all the heads: whereof,
There are foure in the porch and frontiſpice; and foure times twelve in the pile and edifice, the reſt of the building.
Twelve generals concerning things to bee knowne and beleeved of God and man in generall.
And twelve concerning God and man in particular, according to their particular ſtates.
And twelve for matters of life, duties to be performed.
And twelve helps that are to be uſed to help us in the performance of thoſe duties.
And thus you have the whole building; and according to the words of our text, an foreign, or a forme of ſound and wholſome words.
FINIS.
End of the text · John Stoughton, A Form of Wholesome Words (1640)